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99-616: Hávamál ( English: / ˈ h ɔː v ə ˌ m ɔː l / HAW -və-mawl ; Old Norse : Hávamál , classical pron. [ˈhɒːwaˌmɒːl] , Modern Icelandic pron. [ˈhauːvaˌmauːl̥] , ‘Words of Hávi [the High One]’) is presented as a single poem in the Codex Regius , a collection of Old Norse poems from the Viking age. A scholarly estimate of Hávamál's age dates the poem to between 900 and 1000 A.D. The poem, itself

198-828: A funeral . As didactic texts, books of etiquette (the conventional rules of personal behaviour in polite society) usually feature explanatory titles, such as The Ladies' Book of Etiquette, and Manual of Politeness: A Complete Hand Book for the Use of the Lady in Polite Society (1860), by Florence Hartley ; Amy Vanderbilt 's Complete Book of Etiquette (1957); Miss Manners' Guide to Excruciatingly Correct Behavior (1979), by Judith Martin ; and Peas & Queues: The Minefield of Modern Manners (2013), by Sandi Toksvig . Such books present ranges of civility, socially acceptable behaviours for their respective times. Each author cautions

297-522: A 10th-century poem in some sources. The Hávamál is edited in 165 stanzas by Bellows (1936). Other editions give 164 stanzas, combining Bellow's stanzas 11 and 12, as the manuscript abbreviates the last two lines of stanzas 11. Some editors also combine Bellow's stanzas 163 and 164. In the following, Bellow's numeration is used. The poems in Hávamál is traditionally taken to consist of at least five independent parts, Stanzas 6 and 27 are expanded beyond

396-744: A behavioural model in which manners are a means of mitigating social differences, curbing undesirable personal behaviours, and fostering co-operation within the social group. Natural selection favoured the acquisition of genetically transmitted mechanisms for learning, thereby increasing a person's chances for acquiring locally adaptive behaviours: "Humans possess a reliably developing neural encoding that compels them both to punish individuals who violate group norms (common beliefs or practices) and [to] punish individuals who do not punish norm-violators." Social manners are in three categories: (i) manners of hygiene , (ii) manners of courtesy , and (iii) manners of cultural norm . Each category accounts for an aspect of

495-727: A change known as Holtzmann's law . An epenthetic vowel became popular by 1200 in Old Danish, 1250 in Old Swedish and Old Norwegian, and 1300 in Old Icelandic. An unstressed vowel was used which varied by dialect. Old Norwegian exhibited all three: /u/ was used in West Norwegian south of Bergen , as in aftur , aftor (older aptr ); North of Bergen, /i/ appeared in aftir , after ; and East Norwegian used /a/ , after , aftær . Old Norse

594-407: A combination of numerous shorter poems, is largely gnomic , presenting advice for living, proper conduct and wisdom. It is considered an important source of Old Norse philosophy . The verses are attributed to Odin ; the implicit attribution to Odin facilitated the accretion of various mythological material also dealing with the same deity. For the most part composed in the metre ljóðaháttr ,

693-496: A commitment to sociality is a risk: 'If threats, such as these, are left unchecked, the costs of sociality will quickly exceed its benefits. Thus, to maximize the returns on group "living", individual group members should be attuned to others' features or behaviors.' Therefore, people who possess the social traits common to the cultural group are to be trusted, and people without the common social traits are to be distrusted as 'others', and thus treated with suspicion or excluded from

792-422: A complicated system of codified behaviours, which governed the range of manners in society—from the proper language, style, and method for writing letters, to correctly using cutlery at table, and to the minute regulation of social relations and personal interactions between men and women and among the social classes. In a society, manners are described as either good manners or as bad manners to indicate whether

891-443: A daily publication founded in 1711 by Joseph Addison and Richard Steele , regularly advised their readers on the etiquette required of a gentleman , a man of good and courteous conduct; their stated editorial goal was "to enliven morality with wit, and to temper wit with morality… to bring philosophy out of the closets and libraries, schools and colleges, to dwell in clubs and assemblies, at tea-tables and coffeehouses"; to which end,

990-421: A didactic book of precepts extolling civil virtues such as truthfulness, self-control, and kindness towards other people. Recurrent thematic motifs in the maxims include learning by listening to other people, being mindful of the imperfection of human knowledge, that avoiding open conflict whenever possible should not be considered weakness, and that the pursuit of justice should be foremost. Yet, in human affairs,

1089-417: A female raven or a male crow. All neuter words have identical nominative and accusative forms, and all feminine words have identical nominative and accusative plurals. The gender of some words' plurals does not agree with that of their singulars, such as lim and mund . Some words, such as hungr , have multiple genders, evidenced by their determiners being declined in different genders within

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1188-412: A front vowel to be split into a semivowel-vowel sequence before a back vowel in the following syllable. While West Norse only broke /e/ , East Norse also broke /i/ . The change was blocked by a /w/ , /l/ , or /ʀ/ preceding the potentially-broken vowel. Some /ja/ or /jɔ/ and /jaː/ or /jɔː/ result from breaking of /e/ and /eː/ respectively. When a noun, pronoun, adjective, or verb has

1287-409: A given sentence. Nouns, adjectives, and pronouns were declined in four grammatical cases – nominative , accusative , genitive , and dative  – in singular and plural numbers. Adjectives and pronouns were additionally declined in three grammatical genders. Some pronouns (first and second person) could have dual number in addition to singular and plural. The genitive

1386-584: A long vowel or diphthong in the accented syllable and its stem ends in a single l , n , or s , the r (or the elder r - or z -variant ʀ ) in an ending is assimilated. When the accented vowel is short, the ending is dropped. The nominative of the strong masculine declension and some i-stem feminine nouns uses one such -r (ʀ). Óðin-r ( Óðin-ʀ ) becomes Óðinn instead of * Óðinr ( * Óðinʀ ). The verb blása ('to blow'), has third person present tense blæss ('[he] blows') rather than * blæsr ( * blæsʀ ). Similarly,

1485-527: A metre associated with wisdom verse, Hávamál is both practical and philosophical in content. Following the gnomic " Hávamál proper" comes the Rúnatal , an account of how Odin won the runes , and the Ljóðatal , a list of magic chants or spells . The Old Norse name Hávamál is a compound of the genitive form of Hávi , which is the inflexionally weak form of Odin's name Hár ('High One'), and

1584-423: A noble name. Stanzas 83 to 110 deal with the general topic of romantic love and the character of women . It is introduced by a discussion of the faithlessness of women and advice for the seducing of them in stanzas 84–95, followed by two mythological accounts of Odin's interaction with women also known as "Odin's Examples" or "Odin's Love Quests". The first is an account of Odin's thwarted attempt of possessing

1683-474: A noun must mirror the gender of that noun , so that one says, " heill maðr! " but, " heilt barn! ". As in other languages, the grammatical gender of an impersonal noun is generally unrelated to an expected natural gender of that noun. While indeed karl , "man" is masculine, kona , "woman", is feminine, and hús , "house", is neuter, so also are hrafn and kráka , for "raven" and "crow", masculine and feminine respectively, even in reference to

1782-491: A person's social status . Manners demonstrate a person's position within a social network, and a person's manners are a means of negotiation from that social position. From the perspective of public health , in The Healthy Citizen (1995), Alana R. Petersen and Deborah Lupton said that manners assisted the diminishment of the social boundaries that existed between the public sphere and the private sphere of

1881-545: A person's behaviour is acceptable to the cultural group. As such, manners enable ultrasociality and are integral to the functioning of the social norms and conventions that are informally enforced through self-regulation. The perspectives of sociology indicate that manners are a means for people to display their social status, and a means of demarcating, observing, and maintaining the boundaries of social identity and of social class . In The Civilizing Process (1939), sociologist Norbert Elias said that manners arose as

1980-407: A person's life, and so gave rise to "a highly reflective self, a self who monitors his or her behavior with due regard for others with whom he or she interacts, socially"; and that "the public behavior of individuals came to signify their social standing; a means of presenting the self and of evaluating others, and thus the control of the outward self was vital." Sociologist Pierre Bourdieu applied

2079-1014: A poem from Unst on the Shetland Islands : Nine days he hang' pa de rütless tree; For ill wis da folk, in' güd wis he. A blüdy mael wis in his side — Made wi' a lance — 'at wid na hide. Nine lang nichts, i' de nippin rime, Hang he dare wi' his naeked limb. Some dey leuch; Bid idders gret . The last section, the Ljóðatal enumerates eighteen songs ( ljóð ), sometimes called "charms", prefaced with (stanza 147): "Lioþ ec þꜹ ka nn , er ka nn at þioðans kóna oc ma nn zcis mꜹgr" The songs I know that king's wives know not Nor men that are sons of men. The songs themselves are not given, just their application or effect described. They are explicitly counted from "the first" in stanza 147, and "a second" to "an eighteenth" in stanzas 148 to 165, given in Roman numerals in

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2178-511: A product of group living, and persist as a way of maintaining social order. Manners proliferated during the Renaissance in response to the development of the 'absolute state'—the progression from small-group living to large-group living characterised by the centralized power of the State. The rituals and manners associated with the royal court of England during that period were closely bound to

2277-476: A similar development influenced by Middle Low German . Various languages unrelated to Old Norse and others not closely related have been heavily influenced by Norse, particularly the Norman language ; to a lesser extent, Finnish and Estonian . Russian, Ukrainian , Belarusian , Lithuanian and Latvian also have a few Norse loanwords. The words Rus and Russia , according to one theory, may be named after

2376-608: A voiced velar fricative [ɣ] in all cases, and others have that realisation only in the middle of words and between vowels (with it otherwise being realised [ɡ] ). The Old East Norse /ʀ/ was an apical consonant , with its precise position unknown; it is reconstructed as a palatal sibilant . It descended from Proto-Germanic /z/ and eventually developed into /r/ , as had already occurred in Old West Norse. The consonant digraphs ⟨hl⟩ , ⟨hr⟩ , and ⟨hn⟩ occurred word-initially. It

2475-467: A vowel or semivowel of a different vowel backness . In the case of i-umlaut and ʀ-umlaut , this entails a fronting of back vowels, with retention of lip rounding. In the case of u-umlaut , this entails labialization of unrounded vowels. Umlaut is phonemic and in many situations grammatically significant as a side effect of losing the Proto-Germanic morphological suffixes whose vowels created

2574-410: A windy tree nine long nights, wounded with a spear, dedicated to Odin, myself to myself, on that tree of which no man knows from where its roots run. No bread did they give me nor a drink from a horn , downwards I peered; I took up the runes, screaming I took them, then I fell back from there. The "windy tree" from which the victim hangs is often identified with

2673-448: A word. Strong verbs ablaut the lemma 's nucleus to derive the past forms of the verb. This parallels English conjugation, where, e.g., the nucleus of sing becomes sang in the past tense and sung in the past participle. Some verbs are derived by ablaut, as the present-in-past verbs do by consequence of being derived from the past tense forms of strong verbs. Umlaut or mutation is an assimilatory process acting on vowels preceding

2772-426: A young man; how to walk and talk, speak and act in the company of adults. The practical advice for acquiring adult self-awareness includes explanations of the symbolic meanings—for adults—of a boy's body language when he is fidgeting and yawning, scratching and bickering. On completing Erasmus's curriculum of etiquette, the boy has learnt that civility is the point of good manners: the adult ability to 'readily ignore

2871-499: Is a section of the Hávamál where Odin reveals the origins of the runes . In stanzas 139 and 140, Odin describes his sacrifice of himself to himself: "Vęit ec at ec hecc vindga meiði a nętr a l lar nío, geiri vndaþ r oc gefi nn Oðni, sialfr sialfo m m er , a þei m meiþi, er mangi veit, hvers h ann af róto m re nn . Við hleifi mic seldo ne viþ hórnigi, nysta ec niþ r , na m ec vp rv́nar, ǫpandi na m , fę l l ec aptr þatan." I know that I hung on

2970-457: Is also an interpolation in málaháttr . The first section Gestaþáttr , the "guest's section". Stanzas 1 through 79 comprise a set of maxims for how to handle oneself when a guest and traveling, focusing particularly on manners and other behavioral relationships between hosts and guests and the sacred lore of reciprocity and hospitality to the Norse pagans . The first stanza exemplifies

3069-554: Is an element of culture shock for businesspeople. In 2011, etiquette trainers formed the Institute of Image Training and Testing International (IITTI) a non-profit organisation to train personnel departments in measuring and developing and teaching social skills to employees, by way of education in the rules of personal and business etiquette, in order to produce business workers who possess standardised manners for successfully conducting business with people from other cultures. In

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3168-544: Is classified as Old West Norse, and Old West Norse traits were found in western Sweden . In what is present-day Denmark and Sweden, most speakers spoke Old East Norse. Though Old Gutnish is sometimes included in the Old East Norse dialect due to geographical associations, it developed its own unique features and shared in changes to both other branches. The 12th-century Icelandic Gray Goose Laws state that Swedes , Norwegians , Icelanders , and Danes spoke

3267-465: Is expected to exist, such as in the male names Ragnarr , Steinarr (supposedly * Ragnarʀ , * Steinarʀ ), the result is apparently always /rː/ rather than */rʀ/ or */ʀː/ . This is observable in the Runic corpus. In Old Norse, i/j adjacent to i , e , their u-umlauts, and æ was not possible, nor u/v adjacent to u , o , their i-umlauts, and ǫ . At

3366-584: Is more common in Old West Norse in both phonemic and allophonic positions, while it only occurs sparsely in post-runic Old East Norse and even in runic Old East Norse. This is still a major difference between Swedish and Faroese and Icelandic today. Plurals of neuters do not have u-umlaut at all in Swedish, but in Faroese and Icelandic they do, for example the Faroese and Icelandic plurals of the word land , lond and lönd respectively, in contrast to

3465-424: Is praiseworthy. Confucius (551–479  BCE ) was a Chinese intellectual and philosopher whose works emphasized personal and governmental morality , correctness of social relationships, the pursuit of justice in personal dealings, and sincerity in all personal relations. Baldassare Castiglione (1478–1529  CE ), count of Casatico, was an Italian courtier and diplomat , soldier, and author of The Book of

3564-459: Is that the nonphonemic difference between the voiced and the voiceless dental fricative is marked. The oldest texts and runic inscriptions use þ exclusively. Long vowels are denoted with acutes . Most other letters are written with the same glyph as the IPA phoneme, except as shown in the table below. Ablaut patterns are groups of vowels which are swapped, or ablauted, in the nucleus of

3663-461: Is the manner in which the mob express their silly joy at silly things; and they call it being merry. In my mind there is nothing so illiberal, and so ill-bred, as audible laughter. I am neither of a melancholy nor a cynical disposition, and am as willing and as apt to be pleased as anybody; but I am sure that since I have had the full use of my reason nobody has ever heard me laugh. In the 19th century, Victorian era (1837–1901) etiquette developed into

3762-557: Is unclear whether they were sequences of two consonants (with the first element realised as /h/ or perhaps /x/ ) or as single voiceless sonorants /l̥/ , /r̥/ and /n̥/ respectively. In Old Norwegian, Old Danish and later Old Swedish, the groups ⟨hl⟩ , ⟨hr⟩ , and ⟨hn⟩ were reduced to plain ⟨l⟩ , ⟨r⟩ , ⟨n⟩ , which suggests that they had most likely already been pronounced as voiceless sonorants by Old Norse times. The pronunciation of ⟨hv⟩

3861-620: Is unclear, but it may have been /xʷ/ (the Proto-Germanic pronunciation), /hʷ/ or the similar phoneme /ʍ/ . Unlike the three other digraphs, it was retained much longer in all dialects. Without ever developing into a voiceless sonorant in Icelandic, it instead underwent fortition to a plosive /kv/ , which suggests that instead of being a voiceless sonorant, it retained a stronger frication. Primary stress in Old Norse falls on

3960-515: The Hávamál ; detailing Odin's theft of the mead of poetry. The German viking - pagan metal band Falkenbach formed in 1989 and recorded their first demo, titled Hávamál , and incorporate lines from the poem into lyrics. [REDACTED] Media related to Hávamál at Wikimedia Commons Old Norse Old Norse , also referred to as Old Nordic , or Old Scandinavian , was a stage of development of North Germanic dialects before their final divergence into separate Nordic languages. Old Norse

4059-535: The Latin alphabet , there was no standardized orthography in use in the Middle Ages. A modified version of the letter wynn called vend was used briefly for the sounds /u/ , /v/ , and /w/ . Long vowels were sometimes marked with acutes but also sometimes left unmarked or geminated. The standardized Old Norse spelling was created in the 19th century and is, for the most part, phonemic. The most notable deviation

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4158-617: The Ljóðatal as referring to runes, specifically with the sixteen letters of the Younger Futhark . Müllenhoff takes the original Ljóðatal to have ended with stanza 161, with the final three songs (16th to 18th) taken as late and obscure additions. Sveinbjörn Beinteinsson , leader of the Icelandic Ásatrúarfélagið , published his performance of a number of Eddaic poems, including the Hávamál, chanted in rímur style. The opera Gunlöd by Peter Cornelius takes its plot from

4257-667: The Rus' people , a Norse tribe, probably from present-day east-central Sweden. The current Finnish and Estonian words for Sweden are Ruotsi and Rootsi , respectively. A number of loanwords have been introduced into Irish , many associated with fishing and sailing. A similar influence is found in Scottish Gaelic , with over one hundred loanwords estimated to be in the language, many of which are related to fishing and sailing. Old Norse vowel phonemes mostly come in pairs of long and short. The standardized orthography marks

4356-520: The plural noun mál (from older mǫ́l ), and means 'Song (or Words) of the High One'. The only surviving source for Hávamál is the 13th century Codex Regius , with the exception of two short parts. The part dealing with ethical conduct (the Gestaþáttr ) was traditionally identified as the oldest portion of the poem by scholarship in the 19th and early 20th century. Bellows (1936) identifies as

4455-536: The retail branch of commerce, the saying "the customer is always right" summarises the profit-orientation of good manners, between the buyer and the seller of goods and services: There are always two sides to the case, of course, and it is a credit to good manners that there is scarcely ever any friction in stores and shops of the first class. Salesmen and women are usually persons who are both patient and polite, and their customers are most often ladies in fact as well as "by courtesy." Between those before and those behind

4554-435: The subconscious level. Manners are likely to be a central part of the dispositions that guide a person's ability to decide upon socially-compliant behaviours. In Purity and Danger: An Analysis of Concepts of Pollution and Taboo (2003) the anthropologist Mary Douglas said that manners, social behaviors, and group rituals enable the local cosmology to remain ordered and free from those things that may pollute or defile

4653-604: The word stem , so that hyrjar would be pronounced /ˈhyr.jar/ . In compound words, secondary stress falls on the second stem (e.g. lærisveinn , /ˈlɛːɾ.iˌswɛinː/ ). Unlike Proto-Norse, which was written with the Elder Futhark , runic Old Norse was originally written with the Younger Futhark , which had only 16 letters. Because of the limited number of runes, several runes were used for different sounds, and long and short vowels were not distinguished in writing. Medieval runes came into use some time later. As for

4752-557: The 11th century in most of Old East Norse. However, the distinction still holds in Dalecarlian dialects . The dots in the following vowel table separate the oral from nasal phonemes. Note: The open or open-mid vowels may be transcribed differently: Sometime around the 13th century, /ɔ/ (spelled ⟨ǫ⟩ ) merged with /ø/ or /o/ in most dialects except Old Danish , and Icelandic where /ɔ/ ( ǫ ) merged with /ø/ . This can be determined by their distinction within

4851-979: The 12th-century First Grammatical Treatise but not within the early 13th-century Prose Edda . The nasal vowels, also noted in the First Grammatical Treatise, are assumed to have been lost in most dialects by this time (but notably they are retained in Elfdalian and other dialects of Ovansiljan ). See Old Icelandic for the mergers of /øː/ (spelled ⟨œ⟩ ) with /ɛː/ (spelled ⟨æ⟩ ) and /ɛ/ (spelled ⟨ę⟩ ) with /e/ (spelled ⟨e⟩ ). Old Norse had three diphthong phonemes: /ɛi/ , /ɔu/ , /øy ~ ɛy/ (spelled ⟨ei⟩ , ⟨au⟩ , ⟨ey⟩ respectively). In East Norse these would monophthongize and merge with /eː/ and /øː/ , whereas in West Norse and its descendants

4950-668: The 13th century there. The age of the Swedish-speaking population of Finland is strongly contested, but Swedish settlement had spread the language into the region by the time of the Second Swedish Crusade in the 13th century at the latest. The modern descendants of the Old West Norse dialect are the West Scandinavian languages of Icelandic , Faroese , Norwegian , and the extinct Norn language of Orkney and Shetland , although Norwegian

5049-467: The Chinese and Australian approaches to conflict resolution. The Chinese business philosophy is based upon guanxi (personal connections), whereby person-to-person negotiation resolves difficult matters, whereas Australian business philosophy relies upon attorneys-at-law to resolve business conflicts through legal mediation; thus, adjusting to the etiquette and professional ethics of another culture

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5148-583: The Courtier (1528), an exemplar courtesy book dealing with questions of the etiquette and morality of the courtier during the Italian Renaissance . Louis XIV (1638–1715), King of France, used a codified etiquette to tame the French nobility and assert his supremacy as the absolute monarch of France. In consequence, the ceremonious royal court favourably impressed foreign dignitaries whom

5247-469: The Courtier (1528), by Baldassare Castiglione , identified the manners and the morals required by socially ambitious men and women for success in a royal court of the Italian Renaissance (14th–17th c.); as an etiquette text, The Courtier was an influential courtesy book in 16th-century Europe. On Civility in Children (1530), by Erasmus of Rotterdam , instructs boys in the means of becoming

5346-572: The Faroe Islands, Faroese has also been influenced by Danish. Both Middle English (especially northern English dialects within the area of the Danelaw ) and Early Scots (including Lowland Scots ) were strongly influenced by Norse and contained many Old Norse loanwords . Consequently, Modern English (including Scottish English ), inherited a significant proportion of its vocabulary directly from Norse. The development of Norman French

5445-473: The Swedish plural land and numerous other examples. That also applies to almost all feminine nouns, for example the largest feminine noun group, the o-stem nouns (except the Swedish noun jord mentioned above), and even i-stem nouns and root nouns , such as Old West Norse mǫrk ( mörk in Icelandic) in comparison with Modern and Old Swedish mark . Vowel breaking, or fracture, caused

5544-485: The assumed horizon of the poem's composition) also appears in other sources. To what extent this parallelism is an incidental similarity of the mode of human sacrifice offered to Odin and the crucifixion, and to what extent a Pagan influence on Christianity, has been discussed by scholars such as Sophus Bugge . The persistence of Odin's self-sacrifice in Scandinavian folk tradition was documented by Bugge (1889) in

5643-541: The beginning of words, this manifested as a dropping of the initial /j/ (which was general, independent of the following vowel) or /v/ . Compare ON orð , úlfr , ár with English word, wolf, year . In inflections, this manifested as the dropping of the inflectional vowels. Thus, klæði + dat -i remains klæði , and sjáum in Icelandic progressed to sjǫ́um > sjǫ́m > sjám . The * jj and * ww of Proto-Germanic became ggj and ggv respectively in Old Norse,

5742-669: The best chance of biological survival, by way of opportunities for reproduction . From the study of the evolutionary bases of prejudice , social psychologists Catherine Cottrell and Steven Neuberg said that human behavioural responses to ' otherness ' might enable the preservation of manners and social norms . The feeling of "foreignness"—which people experience in their first social interaction with someone from another culture—might partly serve an evolutionary function: 'Group living surrounds one with individuals [who are] able to physically harm fellow group members, to spread contagious disease, or to "free ride" on their efforts'; therefore,

5841-411: The cluster */Crʀ/ cannot be realized as /Crː/ , nor as */Crʀ/ , nor as */Cʀː/ . The same shortening as in vetr also occurs in lax = laks ('salmon') (as opposed to * lakss , * laksʀ ), botn ('bottom') (as opposed to * botnn , * botnʀ ), and jarl (as opposed to * jarll , * jarlʀ ). Furthermore, wherever the cluster */rʀ/

5940-459: The command of a god ultimately prevails in all matters. Some of Ptahhotep's maxims indicate a person's correct behaviours in the presence of great personages (political, military, religious), and instructions on how to choose the right master and how to serve him. Other maxims teach the correct way to be a leader through openness and kindness, that greed is the base of all evil and should be guarded against, and that generosity towards family and friends

6039-438: The concept of habitus to define the societal functions of manners. The habitus is the set of mental attitudes, personal habits, and skills that a person possesses—his or her dispositions of character that are neither self-determined, nor pre-determined by the external environment, but which are produced and reproduced by social interactions—and are "inculcated through experience and explicit teaching", yet tend to function at

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6138-474: The core of the poem a "collection of proverbs and wise counsels" which dates to "a very early time", but which, by the nature of oral tradition, never had a fixed form or extent. To the gnomic core of the poem, other fragments and poems dealing with wisdom and proverbs accreted over time. A discussion of authorship or date for the individual parts would be futile, since almost every line or stanza could have been added, altered or removed at will at any time before

6237-417: The daughter of Billing (stanzas 96–102), followed by the story of the mead of poetry which Odin won by seducing its guardian, the maiden Gunnlöð (stanzas 103–110). The Loddfáfnismál (stanzas 111–138) is again gnomic, dealing with morals, ethics, correct action and codes of conduct. The section is directed to Loddfáfnir . Rúnatal or Óðins Rune Song , Rúnatáls-þáttr-Óðins (stanzas 139–146)

6336-489: The death of his son, in 1768; most of the letters were instructive, concerning varied subjects that a worldly gentleman should know. The letters were first published in 1774, by Eugenia Stanhope , the widow of the diplomat Philip Stanhope , Chesterfield's bastard son. Throughout the correspondence, Chesterfield endeavoured to decouple the matter of social manners from conventional morality , with perceptive observations that pragmatically argue to Philip that mastery of etiquette

6435-449: The diphthongs remained. Old Norse has six plosive phonemes, /p/ being rare word-initially and /d/ and /b/ pronounced as voiced fricative allophones between vowels except in compound words (e.g. veðrabati ), already in the Proto-Germanic language (e.g. * b *[β] > [v] between vowels). The /ɡ/ phoneme was pronounced as [ɡ] after an /n/ or another /ɡ/ and as [k] before /s/ and /t/ . Some accounts have it

6534-459: The early 18th century, Anthony Ashley-Cooper, 3rd Earl of Shaftesbury , wrote influential essays that defined politeness as the art of being pleasing in company; and discussed the function and nature of politeness in the social discourse of a commercial society: 'Politeness' may be defined as dext'rous management of our words and actions, whereby we make other people have better opinion of us and themselves. Periodicals, such as The Spectator ,

6633-469: The editors published articles written by educated authors, which provided topics for civil conversation, and advice on the requisite manners for carrying a polite conversation, and for managing social interactions. Conceptually allied to etiquette is the notion of civility (social interaction characterised by sober and reasoned debate) which for socially ambitious men and women also became an important personal quality to possess for social advancement. In

6732-434: The emotional responses of shame and disgust are innate behaviours. Public health specialist Valerie Curtis said that the development of facial responses was concomitant with the development of manners, which are behaviours with an evolutionary role in preventing the transmission of diseases , thus, people who practise personal hygiene and politeness will most benefit from membership in their social group, and so stand

6831-413: The event, gentlemen's clubs , such as Harrington's Rota Club, published an in-house etiquette that codified the civility expected of the members. Besides The Spectator , other periodicals sought to infuse politeness into English coffeehouse conversation, the editors of The Tatler were explicit that their purpose was the reformation of English manners and morals; to those ends, etiquette was presented as

6930-572: The faults of others, but avoid falling short, yourself,' in being civilised. Etiquette in Society, in Business, in Politics, and at Home (1922), by Emily Post documents the "trivialities" of desirable conduct in daily life, and provided pragmatic approaches to the practice of good manners—the social conduct expected and appropriate for the events of life, such as a baptism , a wedding , and

7029-419: The functional role that manners play in a society. The categories of manners are based upon the social outcome of behaviour, rather than upon the personal motivation of the behaviour. As a means of social management, the rules of etiquette encompass most aspects of human social interaction; thus, a rule of etiquette reflects an underlying ethical code and a person's fashion and social status . The Book of

7128-435: The group. That pressure of social exclusivity, born from the shift towards communal living , excluded uncooperative people and persons with poor personal hygiene. The threat of social exclusion led people to avoid personal behaviours that might embarrass the group or that might provoke revulsion among the group. To demonstrate the transmission of social conformity , anthropologists Joseph Henrich and Robert Boyd developed

7227-479: The integrity of the culture. Ideas of pollution, defilement, and disgust are attached to the margins of socially acceptable behaviour in order to curtail unacceptable behaviour, and so maintain "the assumptions by which experience is controlled" within the culture. In studying the expression of emotion by humans and animals, naturalist Charles Darwin noted the universality of facial expressions of disgust and shame among infants and blind people, and concluded that

7326-522: The king received at the seat of French government, the Palace of Versailles , to the south-west of Paris. In the 18th century, during the Age of Enlightenment , the adoption of etiquette was a self-conscious process for acquiring the conventions of politeness and the normative behaviours (charm, manners, demeanour) which symbolically identified the person as a genteel member of the upper class . To identify with

7425-399: The long vowels with an acute accent. In medieval manuscripts, it is often unmarked but sometimes marked with an accent or through gemination . Old Norse had nasalized versions of all ten vowel places. These occurred as allophones of the vowels before nasal consonants and in places where a nasal had followed it in an older form of the word, before it was absorbed into a neighboring sound. If

7524-402: The manuscript. There is no explicit mention of runes or runic magic in the Ljóðatal excepting in the twelfth song (stanza 158), which takes up the motif of Odin hanging on the tree and its association with runes: "sva ec rist oc i rv́no m fác" So do I write and color the runes Nevertheless, because of the Rúnatal preceding the list, modern commentators sometimes reinterpret

7623-544: The mid- to late 14th century, ending the language phase known as Old Norse. These dates, however, are not absolute, since written Old Norse is found well into the 15th century. Old Norse was divided into three dialects : Old West Norse (Old West Nordic, often referred to as Old Norse ), Old East Norse (Old East Nordic), and Old Gutnish . Old West Norse and Old East Norse formed a dialect continuum , with no clear geographical boundary between them. Old East Norse traits were found in eastern Norway , although Old Norwegian

7722-679: The most conservative language, such that in present-day Iceland, schoolchildren are able to read the 12th-century Icelandic sagas in the original language (in editions with normalised spelling). Old Icelandic was very close to Old Norwegian , and together they formed Old West Norse , which was also spoken in Norse settlements in Greenland , the Faroes , Ireland , Scotland , the Isle of Man , northwest England, and in Normandy . Old East Norse

7821-514: The nasal was absorbed by a stressed vowel, it would also lengthen the vowel. This nasalization also occurred in the other Germanic languages, but were not retained long. They were noted in the First Grammatical Treatise , and otherwise might have remained unknown. The First Grammarian marked these with a dot above the letter. This notation did not catch on, and would soon be obsolete. Nasal and oral vowels probably merged around

7920-641: The other North Germanic languages. Faroese retains many similarities but is influenced by Danish, Norwegian, and Gaelic ( Scottish and/or Irish ). Although Swedish, Danish and Norwegian have diverged the most, they still retain considerable mutual intelligibility . Speakers of modern Swedish, Norwegian and Danish can mostly understand each other without studying their neighboring languages, particularly if speaking slowly. The languages are also sufficiently similar in writing that they can mostly be understood across borders. This could be because these languages have been mutually affected by each other, as well as having

8019-470: The poem was written down in the 13th century. Individual verses or stanzas nevertheless certainly date to as early as the 10th, or even the 9th century. Thus, the line deyr fé, deyja frændr ("cattle die, kinsmen die") found in verses 76 and 77 of the Gestaþáttr can be shown to date to the 10th century, as it also occurs in the Hákonarmál by Eyvindr skáldaspillir . The Hávamál has been described as

8118-657: The practical behavioral advice it offers: "Gattir allar, aþr gangi fram, v m scoðaz scyli, v m scygnaz scyli; þviat ouist e r at vita, hvar ovin ir sitia a fleti f yr ." All the entrances, before you walk forward, you should look at, you should spy out; for you can't know for certain where enemies are sitting, ahead in the hall Number 77 is possibly the most known section of Gestaþáttr : "Deyr fę, d eyia f rǫndr , deyr sialfr it sama; ec veit ei nn at aldri deýr: do m r v m dꜹþan hv er n." Cattle die, kinsmen die, all men are mortal; but words of praise will never perish nor

8217-516: The reader that to be a well-mannered person they must practise good manners in their public and private lives. The How Rude! comic-book series addresses and discusses adolescent perspectives and questions of etiquette, social manners, and civility. In commerce, the purpose of etiquette is to facilitate the social relations necessary for realising business transactions; in particular, social interactions among workers, and between labour and management. Business etiquette varies by culture, such as

8316-536: The root vowel, ǫ , is short. The clusters */Clʀ, Csʀ, Cnʀ, Crʀ/ cannot yield */Clː, Csː, Cnː, Crː/ respectively, instead /Cl, Cs, Cn, Cr/ . The effect of this shortening can result in the lack of distinction between some forms of the noun. In the case of vetr ('winter'), the nominative and accusative singular and plural forms are identical. The nominative singular and nominative and accusative plural would otherwise have been OWN * vetrr , OEN * wintrʀ . These forms are impossible because

8415-441: The same language, dǫnsk tunga ("Danish tongue"; speakers of Old East Norse would have said dansk tunga ). Another term was norrœnt mál ("northern speech"). Today Old Norse has developed into the modern North Germanic languages Icelandic , Faroese , Norwegian , Danish , Swedish , and other North Germanic varieties of which Norwegian, Danish and Swedish retain considerable mutual intelligibility . Icelandic remains

8514-425: The social élite, the upwardly mobile middle class and the bourgeoisie adopted the behaviours and the artistic preferences of the upper class. To that end, socially ambitious people of the middle classes occupied themselves with learning, knowing, and practising the rules of social etiquette, such as the arts of elegant dress and gracious conversation, when to show emotion , and courtesy with and towards women. In

8613-494: The standard four lines by an additional two lines of "commentary". Bellow's edition inverses the manuscript order of stanzas 39 and 40. Bellow's stanza 138 ( Ljóðalok ) is taken from the very end of the poem in the manuscript, placed before the Rúnatal by most editors following Müllenhoff. Stanzas 65, 73–74, 79, 111, 133–134, 163 are defective. Stanzas 81–84 are in málaháttr , 85–88 in fornyrðislag . The entire section of 81–102 appears to be an ad hoc interpolation. Stanza 145

8712-497: The umlaut allophones . Some /y/ , /yː/ , /ø/ , /øː/ , /ɛ/ , /ɛː/ , /øy/ , and all /ɛi/ were obtained by i-umlaut from /u/ , /uː/ , /o/ , /oː/ , /a/ , /aː/ , /au/ , and /ai/ respectively. Others were formed via ʀ-umlaut from /u/ , /uː/ , /a/ , /aː/ , and /au/ . Some /y/ , /yː/ , /ø/ , /øː/ , and all /ɔ/ , /ɔː/ were obtained by u-umlaut from /i/ , /iː/ , /e/ , /eː/ , and /a/ , /aː/ respectively. See Old Icelandic for information on /ɔː/ . /œ/

8811-482: The verb skína ('to shine') had present tense third person skínn (rather than * skínr , * skínʀ ); while kala ('to cool down') had present tense third person kell (rather than * kelr , * kelʀ ). The rule is not absolute, with certain counter-examples such as vinr ('friend'), which has the synonym vin , yet retains the unabsorbed version, and jǫtunn (' giant '), where assimilation takes place even though

8910-506: The virtue of morality and a code of behaviour. In the mid-18th century, the first, modern English usage of etiquette (the conventional rules of personal behaviour in polite society) was by Philip Stanhope, 4th Earl of Chesterfield , in the book Letters to His Son on the Art of Becoming a Man of the World and a Gentleman (1774), a correspondence of more than 400 letters written from 1737 until

9009-510: The world tree Yggdrasil by commentators. The entire scene, the sacrifice of a god to himself, the execution method by hanging the victim on a tree, and the wound inflicted on the victim by a spear, is often compared to the crucifixion of Christ as narrated in the gospels . The parallelism of Odin and Christ during the period of open co-existence of Christianity and Norse paganism in Scandinavia (the 9th to 12th centuries, corresponding with

9108-404: Was a moderately inflected language with high levels of nominal and verbal inflection. Most of the fused morphemes are retained in modern Icelandic, especially in regard to noun case declensions, whereas modern Norwegian in comparison has moved towards more analytical word structures. Old Norse had three grammatical genders – masculine, feminine, and neuter. Adjectives or pronouns referring to

9207-400: Was also influenced by Norse. Through Norman, to a smaller extent, so was modern French. Written modern Icelandic derives from the Old Norse phonemic writing system. Contemporary Icelandic-speakers can read Old Norse, which varies slightly in spelling as well as semantics and word order. However, pronunciation, particularly of the vowel phonemes, has changed at least as much in Icelandic as in

9306-402: Was an important means for social advancement, for a man such as he. Chesterfield's elegant, literary style of writing epitomised the emotional restraint characteristic of polite social intercourse in 18th-century society: I would heartily wish that you may often be seen to smile, but never heard to laugh while you live. Frequent and loud laughter is the characteristic of folly and ill-manners; it

9405-583: Was heavily influenced by the East dialect, and is today more similar to East Scandinavian (Danish and Swedish) than to Icelandic and Faroese. The descendants of the Old East Norse dialect are the East Scandinavian languages of Danish and Swedish . Among these, the grammar of Icelandic and Faroese have changed the least from Old Norse in the last thousand years, though their pronunciations both have changed considerably from Old Norse. With Danish rule of

9504-535: Was obtained through a simultaneous u- and i-umlaut of /a/ . It appears in words like gøra ( gjǫra , geyra ), from Proto-Germanic *garwijaną , and commonly in verbs with a velar consonant before the suffix like søkkva < *sankwijaną . OEN often preserves the original value of the vowel directly preceding runic ʀ while OWN receives ʀ-umlaut. Compare runic OEN glaʀ, haʀi, hrauʀ with OWN gler, heri (later héri ), hrøyrr/hreyrr ("glass", "hare", "pile of rocks"). U-umlaut

9603-532: Was spoken by inhabitants of Scandinavia and their overseas settlements and chronologically coincides with the Viking Age , the Christianization of Scandinavia , and the consolidation of Scandinavian kingdoms from about the 8th to the 15th centuries. The Proto-Norse language developed into Old Norse by the 8th century, and Old Norse began to develop into the modern North Germanic languages in

9702-766: Was spoken in Denmark, Sweden, Kievan Rus' , eastern England, and Danish settlements in Normandy. The Old Gutnish dialect was spoken in Gotland and in various settlements in the East. In the 11th century, Old Norse was the most widely spoken European language , ranging from Vinland in the West to the Volga River in the East. In Kievan Rus' , it survived the longest in Veliky Novgorod , probably lasting into

9801-488: Was used partitively and in compounds and kennings (e.g., Urðarbrunnr , the well of Urðr; Lokasenna , the gibing of Loki). There were several classes of nouns within each gender. The following is an example of the "strong" inflectional paradigms : Manners In the third millennium  BCE , the Ancient Egyptian vizier Ptahhotep wrote The Maxims of Ptahhotep (2375–2350  BCE ),

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